Results for 'E. Franzini'

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  1. Grazia e spirito creatore in F. Schiller.E. Franzini - 1990 - Rivista di Estetica 30 (34-35):17-33.
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  2. Tra dissidio e dialogo. Sulle prospettive estetico-fenomenologiche di Luciano Anceschi e Dino Formaggio.E. Franzini - 2013 - Studi di Estetica 41:133-155.
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  3. Fenomenologia, Coscienza E Neuroestetica.E. Franzini - 2011 - Studi di Estetica 38:87-126.
     
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  4. Schema, simbolo e sentimento del sublime.E. Franzini - 1997 - Rivista di Estetica 37 (4):73-84.
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  5. Hans Jonas E Il Tramonto Dell'uomo.Roberto Franzini Tibaldeo & Paolo Becchi - 2016 - Annuario Filosofico 32:245-264.
    The article deals with present day challenges related to the employ of technology in order to reduce the exposition of the human being to the risks and vulnerability of his or her existential condition. According to certain transhumanist and posthumanist thinkers, as well as some supporters of human enhancement, essential features of the human being, such as vulnerability and mortality, ought to be thoroughly overcome. The aim of this article is twofold: on the one hand, we wish to carry out (...)
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  6.  22
    La grazia e le strutture dell'oggetto estetico.Elio Franzini - forthcoming - Rhuthmos.
    Questa è la seconda parte del capitolo quarto « Bayer e il realismo operativo » di Elio Franzini, L'estetica francese del '900. Analisi delle teorie, Milano, Unicopli, 1984. Ringraziamo il Professor Franzini per avere autorizzato questa ripubblicazione. Raymond Bayer, allievo di Victor Basch e tuttavia fra i primi nel criticarlo, pur fondando nel 1948, con Lalo e Souriau, la Revue d'esthétique e dedicando all'estetica la maggior parte della sua produzione scientifica, non ebbe mai la Cattedra di - Philosophie (...)
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  7. Enciclopedia/Dizionario.E. Franzini - 2012 - In Paolo D'Angelo (ed.), Forme Letterarie Della Filosofia. Carocci. pp. 125--146.
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  8. Metafisica oggi.E. Franzini - 2007 - In Simona Chiodo & Paolo Valore (eds.), Questioni di Metafisica Contemporanea. Il Castoro. pp. 8--18.
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  9. Animale, "transanimale" e umano nel pensiero di Hans Jonas / Animal, "transanimal" and Human in Hans Jonas' Thought.Roberto Franzini Tibaldeo - 2015 - Pensando – Revista de Filosofia 6 (11):415-435.
    Il pensiero di Hans Jonas, specie per quel che riguarda la cosiddetta “biologia filosofica”, tratta indirettamente del rapporto tra essere umano e animale. A questo riguardo, Jonas rifiuta sia l’approccio dualistico, sia quello monistico-riduzionistico e propende al contrario per una complessiva reinterpretazione del fenomeno della vita nei termini di quel che egli definisce una “rivoluzione ontologica”. In virtù di ciò, il pensatore rintraccia lo specifico del fenomeno della vita e individua nelle forme viventi una scala naturae di complessità, auto-trascendimento e (...)
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  10.  12
    Moderno e Postmoderno: stili e strategie.Elio Franzini - 2016 - Rivista di Estetica 61:99-113.
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  11. Estetica Fenomenologica.E. Franzini - 2012 - In Antonio Cimino & Vincenzo Costa (eds.), Storia Della Fenomenologia. Carocci Editore. pp. 345--356.
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  12. Nelson Goodman, la Filosofia E I Linguaggi.Elio Franzini & Marcello La Matina (eds.) - 2007 - Quodlibet.
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  13. Né darwinismo né intelligent design. Un confronto tra Hans Jonas e Joseph Ratzinger.Roberto Franzini Tibaldeo & Paolo Becchi - 2013 - Annuario Filosofico 29:242-275.
    A comparison between the thinking of Hans Jonas and Joseph Ratzinger on Darwinism and Intelligent Design.
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  14. Animale, "transanimale" e umano nel pensiero di Hans Jonas.Roberto Franzini Tibaldeo - 2015 - Pensando - Revista de Filosofia 6 (11):415.
    Il pensiero di Hans Jonas, specie per quel che riguarda la cosiddetta “biologia filosofica”, tratta indirettamente del rapporto tra essere umano e animale. A questo riguardo, Jonas rifiuta sia l’approccio dualistico, sia quello monistico-riduzionistico e propende al contrario per una complessiva reinterpretazione del fenomeno della vita nei termini di quel che egli definisce una “rivoluzione ontologica”. In virtù di ciò, il pensatore rintraccia lo specifico del fenomeno della vita e individua nelle forme viventi una scala naturae di complessità, auto-trascendimento e (...)
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  15.  21
    La pittura e la differenza.Elio Franzini - 1999 - Chiasmi International 1:187-197.
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  16.  7
    Aura, simbolo e metafisica dei corpi.Elio Franzini - 2013 - Rivista di Estetica 52:117-130.
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  17. La rivoluzione ontologica di Hans Jonas. Uno studio sulla genesi e il significato di “Organismo e libertà”.Roberto Franzini Tibaldeo - 2009 - Mimesis.
    The book focuses on the thinking of the philosopher of Jewish origins, Hans Jonas (1903-1993), and precisely on his “philosophical biology”. The overall thesis is that this topic, which occupies the second stage of his thinking, is coherent with the previous phase (which focused on ancient Gnosticism), as well as with the following (which was dedicated to the ethics of responsibility). The main evidence supporting this thesis is the key notion of “ontological revolution”, the development of which I try to (...)
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  18. Fenomenologia delle poetiche.Elio Franzini - 2005 - Studi di Estetica 32:103-125.
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  19.  14
    Estetica del ritmo.Elio Franzini - forthcoming - Rhuthmos.
    Questa è la terza parte del capitolo quarto « Bayer e il realismo operativo » di Elio Franzini, L'estetica francese del '900. Analisi delle teorie, Milano, Unicopli, 1984. Ringraziamo il Professor Franzini per avere autorizzato questa ripubblicazione. L'esthétique de la grâce, emblematico esempio di trattatistica brillante e analiticamente acuta di « scuola francese », ha una sua precisa importanza non solo nel contesto storico in cui fu elaborata, i primi anni trenta, ovvero un'epoca in cui la - Philosophie (...)
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  20.  14
    Discussione su "Storia delle passioni" a cura di Silvia Vegetti Finzi.Sergio Caruso, Elio Franzini & Paolo Francesco Pieri - 1998 - Iride: Filosofia e Discussione Pubblica 11 (1):173-192.
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  21.  11
    Un mito moderno. Nota su san Francesco nella lettura di Francesco Novati.Elio Franzini - 2018 - Doctor Virtualis 14.
    Il saggio discute la lettura proposta da Francesco Novati della figura di san Francesco d’Assisi, a partire dalla interpretazione di quelle di Dante e Giotto. Alla luce dei rapporti con Gabriele d’Annunzio, la lettura novatiana di Francesco rivela una prospettiva che tende a offrire una visione estetizzante, dannunziana e decadente, immagine della modernità e non sempre aderente al messaggio originario. In questo modo Francesco diviene sostenitore di un progetto di riforma interno alla Chiesa che, con spirito dannunziano, supera il dualismo (...)
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  22.  15
    Destini che si incrociano.Elio Franzini - 2003 - Doctor Virtualis 2:45-59.
    Destini che si incrociano: quello di Borges con quello di altri pionieri del modernismo in letteratura, come T.S.Eliot e P.Valéry. Un senso del moderno opposto e complementare a quello del romanticismo e dello psicologismo. Lucidità del pensiero e della tradizione che il soggettivismo sfrenato uccide in una confusa dialettica: proposito di creare un'estetica che sradichi ";l'eccezionale supremazia che oggigiorno usa attribuirsi all'io";. Si scopre così il legame tra Borges e lo gnosticismo, inteso come cristianesimo tragico che si pone agli albori (...)
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  23.  46
    Phenomenology and Neuroaesthetics.Elio Franzini - 2015 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 8 (1):135-145.
    Phenomenology is not the simple description of a fact, but rather the description of an intentional immanent moment, and it presents itself as a science of essences, and not of matter of facts. The Leib, the lived body of the phenomenological tradition, is not a generic corporeal reality, but rather an intentional subject, a transcendental reference point, on the base of which the connections between physical body and psychic body should be grasped. So, the reduction of empathy to mirror neurons (...)
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  24. Il metodo mitico ei cattivi pensieri.Elio Franzini - 2012 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 5 (1).
    Moving from a definition of his « mythical method», the essay aims to outline the so-called «Philosophy of Art» of Paul Valéry. It sketches a portrait of the French author as an authentic philosopher of phenomenology able to define in a non-abstract way what must be intended with «aesthetics».
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  25.  9
    The Potentiality of Imagination in Mikel Dufrenne’s Philosophy.Fabrizia Bandi - 2018 - Lebenswelt. Aesthetics and Philosophy of Experience 12.
    Alain, 1920: Système des beaux-arts, Paris, Gallimard, 1920. Burdea, G.C., Coiffet P., 1993: Virtual Reality Technology, Hoboken, New Jersey, John Wiley & Sons Inc., 2003. Dufrenne M., 1953: Phenomenology of aesthetic experience, by E. Casey, Northwestern University Press, Evanston, 1973. Dufrenne M., 1963: Le poétique, Paris, P.U.F., 1963. Dufrenne M., 1966: Jalons, Nijhoff, La Haye, 1963. Dufrenne M., 1967: Esthétique et Philosophie, vol. I, Paris, Klincksieck, 1967. Dufrenne M., 1976a: Esthétique et Philosophi e, vol. II, Paris, Klincksieck, 1967. Dufrenne M., (...)
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  26. G. E. Moore: Selected Writings.G. E. Moore - 1993 - Routledge.
    G.E. Moore, more than either Bertrand Russell or Ludwig Wittgenstein, was chiefly responsible for the rise of the analytic method in twentieth-century philosophy. This selection of his writings shows Moore at his very best. The classic essays are crucial to major philosophical debates that still resonate today. Amongst those included are: * A Defense of Common Sense * Certainty * Sense-Data * External and Internal Relations * Hume's Theory Explained * Is Existence a Predicate? * Proof of an External World (...)
     
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  27.  2
    Antoine FRANZINI, Haine Et Politique En Corse : L’Affrontement de Deux Hommes au Temps de la Révolution Française, 1780-1800.Jennifer Heuer - 2016 - Clio 43.
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  28.  43
    Facts, Freedom and Foreknowledge: E. M. Zemach and D. Widerker.E. M. Zemach - 1987 - Religious Studies 23 (1):19-28.
    Is God's foreknowledge compatible with human freedom? One of the most attractive attempts to reconcile the two is the Ockhamistic view, which subscribes not only to human freedom and divine omniscience, but retains our most fundamental intuitions concerning God and time: that the past is immutable, that God exists and acts in time, and that there is no backward causation. In order to achieve all that, Ockhamists distinguish ‘hard facts’ about the past which cannot possibly be altered from ‘soft facts’ (...)
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  29.  96
    Review: The Work of E. T. Jaynes on Probability, Statistics and Statistical Physics. [REVIEW]E. T. Jaynes, D. A. Lavis & P. J. Milligan - 1985 - British Journal for the Philosophy of Science 36 (2):193 - 210.
    An important contribution to the foundations of probability theory, statistics and statistical physics has been made by E. T. Jaynes. The recent publication of his collected works provides an appropriate opportunity to attempt an assessment of this contribution.
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  30. VKnowledge Activation: Accessibility, Applicability, and Salience, V in E. Tory Higgins and Arie W. Kruglanski, Eds.E. T. Higgins - 1996 - In E. E. Higgins & A. Kruglanski (eds.), Social Psychology: Handbook of Basic Principles. Guilford.
     
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  31.  91
    Two Notions of Being: Entity and Essence: E. J. Lowe.E. J. Lowe - 2008 - Royal Institute of Philosophy Supplement 62:23-48.
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  32.  22
    Dialética e experiência.Franklin Leopoldo E. Silva - 2005 - Doispontos 2 (2).
    É bem conhecida a oposição estabelecida por Kant entre experiência possível e dialética, na medida em que esta última é caracterizada como a “lógica da ilusão”. Ao mesmo tempo, o modo de pensar metafísico, que ocorre dialeticamente, em sentido kantiano, é uma tendência inevitável da razão, expressa na exigência formal de completude das categorias. Como o pensar, enquanto exercício livre da razão, é em si mesmo mais amplo do que a atividade de conhecer, própria do entendimento, o pensar contém o (...)
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  33.  33
    Natural Kinds: T. E. Wilkerson.T. E. Wilkerson - 1988 - Philosophy 63 (243):29-42.
    What is a natural kind ? As we shall see, the concept of a natural kind has a long history. Many of the interesting doctrines can be detected in Aristotle, were revived by Locke and Leibniz, and have again become fashionable in recent years. Equally there has been agreement about certain paradigm examples: the kinds oak, stickleback and gold are natural kinds, and the kinds table, nation and banknote are not. Sadly agreement does not extend much further. It is impossible (...)
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  34. Lalumera, E. 2017 Understanding Schizophrenia Through Wittgenstein: Empathy, Explanation, and Philosophical Clarification, in Schizophrenia and Common Sense, Hipólito, I., Gonçalves, J., Pereira, J. (Eds.). SpringerNature, Mind-Brain Studies.E. Lalumera - forthcoming - In I. Hipolito, J. Goncalves & J. Pereira (eds.), Schizophrenia and Common Sense, Hipólito, I., Gonçalves, J., Pereira, J. (eds.). SpringerNature, Mind-Brain Studies. Dordrecht: Springer.
    Wittgenstein’s concepts shed light on the phenomenon of schizophrenia in at least three different ways: with a view to empathy, scientific explanation, or philosophical clarification. I consider two different “positive” wittgensteinian accounts―Campbell’s idea that delusions involve a mechanism of which different framework propositions are parts, Sass’ proposal that the schizophrenic patient can be described as a solipsist, and a Rhodes’ and Gipp’s account, where epistemic aspects of schizophrenia are explained as failures in the ordinary background of certainties. I argue that (...)
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  35.  43
    E. Spang-Hanssen: J. N. Madvig Bibliografi. Pp. xxiii+139. Copenhagen: Kongelige Bibliotek, 1966. Paper, 20 D.kr.E. J. Kenney - 1967 - The Classical Review 17 (3):404-404.
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  36. Dormo e domine nel Decameron. LN 25 (1964) 1-4. S.E. Leone - 1964 - Paideia 19:332.
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  37.  55
    Substance and Selfhood: E. J. Lowe.E. J. Lowe - 1991 - Philosophy 66 (255):81-99.
    How could the self be a substance? There are various ways in which it could be, some familiar from the history of philosophy. I shall be rejecting these more familiar substantivalist approaches, but also the non-substantival theories traditionally opposed to them. I believe that the self is indeed a substance—in fact, that it is a simple or noncomposite substance—and, perhaps more remarkably still, that selves are, in a sense, self-creating substances. Of course, if one thinks of the notion of substance (...)
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  38.  25
    E. De Saint-Denis: Ovide, Halieutiques. . Pp. 70 . Paris: Les Belles Lettres, 1975. Paper.E. J. Kenney - 1977 - The Classical Review 27 (2):279-279.
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  39. Community of Enquiry and Ethics of Responsibility.Roberto Franzini Tibaldeo - 2009 - Philosophical Practice 4 (1):407-418.
    The article assumes that Lipman’s paradigm of ‘Philosophy for Children’ as a ‘Community of Inquiry’ is very useful in extending the range of philosophical practices and the benefits of philosophical community reflection to collective life as such. In particular, it examines the possible contribution of philosophy to the practical and ethical dynamics which, nowadays, seem to characterise many deliberative public contexts. Lipman’s idea of CI is an interesting interpretative key for such contexts. As a result, the article highlights the possibility (...)
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  40.  20
    Jerrold E. Seigel: Rhetoric and Philosophy in Renaissance Humanism. The Union of Eloquence and Wisdom, Petrarch to Valla. Pp. Xx + 268. Princeton: University Press , 1968. Cloth, £4. Net. [REVIEW]E. J. Kenney - 1972 - The Classical Review 22 (1):124-124.
  41.  61
    The Greeks and the Irrational. By E. R. Dodds. Pp. Ix + 327. Berkeley and Los Angeles: University of California Press , 1951. 37s. 6d. [REVIEW]H. J. Rose & E. R. Dodds - 1953 - Journal of Hellenic Studies 73 (105):176-177.
    In this philosophy classic, which was first published in 1951, E. R. Dodds takes on the traditional view of Greek culture as a triumph of rationalism. Using the analytical tools of modern anthropology and psychology, Dodds asks, "Why should we attribute to the ancient Greeks an immunity from 'primitive' modes of thought which we do not find in any society open to our direct observation?" Praised by reviewers as "an event in modern Greek scholarship" and "a book which it would (...)
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  42. Utitz, E., Geschichte der Aesthetik. [REVIEW]E. Hartmann - 1933 - Philosophisches Jahrbuch 46:497-498.
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  43. Vansteenberghe, E., Auteur de la docte ignorance. [REVIEW]E. Hartmann - 1917 - Philosophisches Jahrbuch 30:344.
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  44.  38
    Jerrold E. Seigel: Rhetoric and Philosophy in Renaissance Humanism. The Union of Eloquence and Wisdom, Petrarch to Valla. Pp. Xx + 268. Princeton: University Press (London: Oxford University Press), 1968. Cloth, £4. Net. [REVIEW]E. J. Kenney - 1972 - The Classical Review 22 (01):124-.
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  45.  30
    G. E. Moore.E. D. Klemke - 1992 - International Studies in Philosophy 24 (1):82-83.
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  46. An Indivisible Existence. Complexity, Governance and Responsibility in the Global Age.Roberto Franzini Tibaldeo - 2013 - Governare la Paura. Journal of Interdisciplinary Studies:192-218.
    The article begins with the redefinition of complexity and risk. Indeed, phenomena such as earthquakes, pandemics, ecological emergencies, and issues related to the development of technology highlight the unique and reciprocal relationship between complexity and risk. However, modernity endeavoured to simplify complexity and to erase the connection of the latter with any issue concerning risk. Despite its negative results, whose ineffectiveness and dangerousness have at the present become unmistakably clear, the attitude in favour of simplification succeeded in becoming the forma (...)
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  47.  11
    König, E. Kant Und Die Naturwissenschaft. [REVIEW]E. König - 1908 - Kant-Studien 13 (1-3).
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  48.  66
    A C.E. Real That Cannot Be SW-Computed by Any Ω Number.George Barmpalias & Andrew E. M. Lewis - 2006 - Notre Dame Journal of Formal Logic 47 (2):197-209.
    The strong weak truth table (sw) reducibility was suggested by Downey, Hirschfeldt, and LaForte as a measure of relative randomness, alternative to the Solovay reducibility. It also occurs naturally in proofs in classical computability theory as well as in the recent work of Soare, Nabutovsky, and Weinberger on applications of computability to differential geometry. We study the sw-degrees of c.e. reals and construct a c.e. real which has no random c.e. real (i.e., Ω number) sw-above it.
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  49.  14
    G. E. M. Anscombe. Aristotle and the Sea Battle. Mind, N. S. Vol. 65 , Pp. 1–15.E. J. Lemmon - 1956 - Journal of Symbolic Logic 21 (4):388-389.
  50.  10
    H. E. Mayer, Bistümer, Klöster und Stifte im Königreich Jerusalem.E. -D. Hehl - 1980 - Byzantinische Zeitschrift 73 (1).
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